English
Yes. From within that, it is said that it is also permissible to meditate on seeing. The key points of the prana and the red and blue bindus of this object of focus are oral instructions. This is the forty-first object of focus. Third, the A-syllable clarifying the appearance of objects: Meditate on the preliminary practices and the central channel as before. Within the central channel, at the navel, meditate on a white, clear, and luminous A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A). With the intention of dreaming, meditate slightly on the vase-like gentle prana. From that point on, extend a rope of white light from the A-syllable. It goes unimpeded into the central channel, comes out of the nostrils, and goes to the direction you want to see, like holding up a lamp in a dark hole, seeing clearly and brightly, or looking from the pores of light, whichever is fine. This is the forty-second object of focus. These three inferior objects of focus for the appearance of objects, it is not necessary for one person to meditate on all three. Any one is fine, so there is no order of priority in meaning. When explaining in an assembly, in the order of explanation, in the three old guidebooks, first is the Selfless Mother, then the A-syllable clarifying the appearance of objects, and then the bindu clarifying the appearance of objects, although it is said that way, here the order of the latter two is reversed, it is done according to the order of the three types of objects of focus: extensive, medium, and concise. In the instructions of the Five Stages of Guhyasamaja, etc., there are the three: increasing, transforming, and changing. Although they are placed in the category of practice, in this Dharma, it is not contradictory to do them separately from practice, because there is a difference in the recognition of practice. That is to say, in those other Dharmas, all the skillful uses of dreams are called practice. But here, after a dream has been grasped, for the ability to transform it into various skills that have not yet arisen, in the internal differentiation of methods for generating this ability, one is called practice, and increasing it from above is called mastering and then performing the three: increasing, transforming, and changing. Looking at the appearance of objects is known as the biography of dreams, it is merely showing the signs of the arising of qualities. Also, what is extracted from other instructions, calling practice one, the latter refers to mixing with dream luminosity, etc. Here it refers to training the body with the mind, and training with the Selfless Mother, and transforming the latter two, etc. Therefore, for the instructions on dreams, first, if one does not recognize a dream as a dream, then this Dharma category
Chinese
因为梦瑜伽的根本已空，首先需要能够抓住所做的梦。展示执着于此事的诀窍。然后需要精通无偏的技巧，为了能掌控梦境的显现。有前后两次的修习，以及增殖，幻化，转变，最初两次，和境相的生起。在梦境中生起殊胜的实修时，有进入梦光明和进入梦中本尊自显现两种。前者是中间两次的修习。后者是将各种本尊和显空无执着地转变。如果这样理解，那么一些自诩为智者的人说，古汝的六法梦瑜伽的诀窍即使没有，也是微不足道的，这些随口说出的话就会变成毫无关联的偶然之语。这六法的首尾诀窍，对于初学者来说，是极为有益的，而且会立即显现征兆。那种对初学者毫无益处，却自诩为高深诀窍的说法是绝对没有的。而且，也没有依赖愚人自创的法典的善说。也绝对要确信，这与那些没有依赖口诀的实践，只会胡说八道的人完全不同。第四，光明愚痴自解脱的引导中，有前行，正行，后行的引导三种。第一，有根本无常厌离，树枝行为誓言物，树叶方便道自光，祈请鲜花显现者这四种。第一，根本无常厌离是，因为确信一定会死亡，以及何时死亡无法确定，以及六道三界轮回的一切都是痛苦，所以无论如何，都要强烈修习不必要的念头。如果之前没有修习无常的引导，那就不用说了。即使是修习过的人，此时也要重新修习无常的引导。总的来说，通过更多地修习佛法的鞭策——死亡无常厌离，会生起清澈而敏锐的觉知。通过增强这种力量，即使在睡眠时，也会生起清明的觉知。这也有助于抓住光明。而且，具有厌离心的人，因为觉知受到了鞭策和刺激，即使在深度睡眠时，也容易生起正念。例如，白天担心觉知会
English
Since the root of dream yoga is empty, first you need to be able to catch the dreams you have. Show the key to grasping this matter. Then you need to master impartial techniques, in order to have power over the appearance of dreams themselves. There are two practices, earlier and later, as well as proliferation, transformation, transformation, the first two, and the arising of objects and appearances. When the supreme actual practice arises in the dream itself, there are two types: entering dream luminosity and entering the self-manifestation of the deity in the dream. The former is the middle two practices. The latter is the transformation of various deities and appearances into emptiness without attachment. If you understand it this way, then some who claim to be wise say that the key to Guru's Six Dharmas dream yoga, even if it doesn't exist, is insignificant. Those casually spoken words will become irrelevant accidental words. The keys to the beginning and end of these Six Dharmas are extremely beneficial to beginners, and signs will appear immediately. There is absolutely no such thing as a saying that is of no benefit to beginners but claims to be a profound key. Moreover, there is no good saying based on a dharma text created by fools themselves. You must also be absolutely certain that this is completely different from those who do not rely on the practice of oral instructions and only talk nonsense. Fourth, in the guidance of luminosity, ignorance, and self-liberation, there are three types of guidance: preliminary, main, and subsequent. First, there are four: the root of impermanence and renunciation, the branch of conduct and samaya substances, the leaves of the path of skillful means and self-radiance, and the prayer of flowers that manifest. First, the root of impermanence and renunciation is that, because you are sure that you will die, and when you will die is uncertain, and that all of samsara in the six realms and three realms is suffering, you must strongly practice unnecessary thoughts. If you have not practiced the guidance of impermanence before, then there is no need to mention it. Even those who have practiced it must practice the guidance of impermanence again at this time. In general, by practicing the encouragement of the Dharma—death, impermanence, and renunciation—more often, a clear and sharp awareness will arise. By strengthening this power, even during sleep, a clear awareness will arise. This also helps to grasp the luminosity. Moreover, a person with renunciation, because awareness has been spurred and stimulated, even in deep sleep, it is easy to generate mindfulness. For example, during the day, worrying that awareness will
Chinese
通常夜晚睡眠减少是征兆。因此，智慧空行母也说：“死亡相续生起光明现。”第二，关于枝干行持誓言物：行持方面，如经中所说：“行持缓慢，食物油腻，舍弃出汗等劳作。”如是，像病人一样，该做的都要做。食物油腻，即适量食用对身体有益的食物。应当舍弃跳跃、赛跑、比武、争斗、拉弓等扰乱脉气以及出汗的行持。誓言物方面，通常要将荟供和朵玛布置精美后供养。向五部空行母供养朵玛。也要向速成智慧怙主供养朵玛并祈祷。供养朵玛的时候，要焚烧古古尔和玛哈玛萨的熏香。第三，关于树叶方便道自性光明：如果以前习惯了拙火瑜伽，那么修习日常瑜伽就足够了，不需要另外的。在那之下，先修习柔风宝瓶气一个月左右。在修习光明正行所缘时，也要在早上或下午，选择合适的时间，修习不会感到疲劳的呼吸法。通过气息瑜伽，可以分离精华和糟粕。因为光明是从精华的光彩中显现的，所以修习脉气至关重要。总的来说，光明是六法之一，因为主要是讲解睡眠光明的时候，所以拙火和光明是分开计算的。否则，拙火是生起白天光明的方法中的殊胜者。比起持丸、后起、乍醒以及细线、顿悟等，这个力量更大。第四，关于祈祷鲜花显现，如经中所说：“光明显现之因是上师的虔诚。”如是说，光明显现，上师的虔诚非常重要。那么，上师的虔诚对所有的修法都很重要，为什么唯独说光明重要呢？总的来说，所有人都需要上师虔诚的缘起具足，但是白天的善行 可以通过自己的努力来修习。如果是梦境的时候，也是梦境本身的显现
English
Usually, reduced sleep at night is a sign. Therefore, the wisdom dakini also said, "The clear light arises from the continuity of death." Second, regarding the branches of conduct and samaya substances: Regarding conduct, as it is said in the scriptures, "Conduct should be slow, food should be oily, and activities that cause sweating should be abandoned." Thus, like a sick person, one should do what needs to be done. Oily food means consuming an appropriate amount of food that is beneficial to the body. One should abandon activities such as jumping, running, competing, fighting, drawing a bow, etc., which disturb the channels and winds, and activities that cause sweating. Regarding samaya substances, generally, one should arrange tsok and torma beautifully and offer them. Offer torma to the five classes of dakinis. Also, offer torma to the Swift-Acting Lord of Wisdom and pray. When offering torma, it is said to burn gugul and mahamamsa incense. Third, regarding the leaves, skillful means, and self-luminous radiance: If one is accustomed to tummo yoga from before, then practicing the regular yoga is sufficient, and nothing else is needed. Below that, one should first practice gentle wind vase breathing for about a month. When meditating on the actual object of clear light, one should also practice a session of breath control in the morning or afternoon, whichever is convenient, to the extent that it does not cause fatigue. Through breath yoga, one can separate essence and impurities. Since clear light arises from the radiance of the essence, it is crucial to practice channel and wind. In general, clear light is one of the six dharmas. Since it is mainly explained in the context of the clear light of sleep, tummo and clear light are counted separately. Otherwise, tummo is one of the supreme methods for generating clear light during the day. It is more powerful than taking pills, post-arising, sudden awakening, and subtle lines and sudden insights. Fourth, regarding the prayer that causes flowers to bloom, as it is said in the scriptures, "The cause of the arising of clear light is devotion to the guru." As it is said, devotion to the guru is very important for the arising of clear light. So, devotion to the guru is important for all practices, why is it said that clear light alone is important? In general, everyone needs the auspicious connection of devotion to the guru, but virtuous practices during the day can be practiced through one's own effort. If it is during the dream state, it is also the appearance of the dream itself.